Mantra OM MANI Padme HUNG

Source: przeblyski.blog.pl

Om Mani Padme Hung

OM MANI Padme HUNG is the most popular mantra in Tibet, which is accompanied by its inhabitants almost every step. The syllables of mantras painted or engraved on roadside stones, rocks, walls, młynkachs or prayer flags remind their presence of pożytkachs from the development of compassion and love toward others.

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It is said that many great lamas, such as the Karmapa, the Dalai Lama, or Kalu Rinpoche are his wypromieniowaniami, but that does not mean that such emanations can only appear among Tibetan lamas. In fact, anyone who brings the world ponadosobistą love can be radiating loving eyes (Chenrezig). Ponadosobista Love is beyond attachment, jealousy, personal desire and the harmful consequences of relationships with others. If one is steeped, it is a sign of a relationship with the loving eyes.

Buddhists Tibetan (practising in Tibetan traditions) believe that the repetition of the mantra OM MANI Padme HUNG loudly or in silence to himself arouses full power, benevolent attention and the blessing of the Chenrezig (TIB; Avalokiteshvara – Skt.), Ucieleśnienia of compassion.

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Watchinging the written form of mantra has the same effect as its pronouncing. Hence, as I mentioned earlier in Tibet to the tradition you should already forging it or paint on the roadside rocks. The spin of the OM MANI Padme HUNG Mantra on the prayer wheel raises the same merit as denying the mantra. The same goes for the mini prayer grinders that can be found/created in digital form (see left Szpalta blog – the rotating mantra OM MANI Padme HUNG).

In the teachings it is said that this mantra contains all the teachings of the Buddha. OM MANI Padme HUNG can not be translated literally, in one opinion. The syllables that make up it contain a lot of meanings and references, and the most important ones I will try to present below.

MANI Mantra (as it is sometimes called the mantra) is the most popular mantra among Buddhists and can be used by every creature without exception (it does not require having a lung, or a message from a qualified llama). This mantra appeared for the first time in our world in India and was later moved, along with the teachings of Buddha Shakyamuni Buddha into Tibet.

In Tibetan, the mantra of Chenrezig is Om Mani Padme HUNG, and in Sanskrit, Om Mani PADME HUM.

"There is no single aspect of the 84 000 sections of the Buddha's teachings that do not contain in the Sześciosylabowej mantra Avalokiteshvara," Om Mani Padme Hum, "and therefore, the" Mani "properties are coróż to the newly opiewane in Sutra and Tantra… Whether we are joyful or sad, if we assume "mani" for our shelter, Chenrezig will never abandon us, and in our mind a spontaneous dedication appears and the great vehicle will be realizeded effortlessly. "

Dilgo Khyentse Rinpoche
– Heart Treasure of the Enlightened Ones

The foundation of the whole Dharma is the discovery of a Buddha that emphasizes the lack of suffering. As in the case of sickness, if realize that suffering exists (in the sense that we experience them in different ways), we can look deeper and understand its cause. When we discover that the cause depends on certain conditions, we may begin to consider removing these terms.

Buddha taught many ways to remove the cause of suffering, corresponding to certain types, conditions, and uzdolnieniom of suffering beings. For those who have the ability to understand the teachings, Buddha passed the effective method, based on the practice of compassion. It is known as Mahayana (or a great vehicle – but rather a more accurate translation of a larger vehicle), because practicing it benefits all beings, without exception. It can be compared with a great boat that transports all through the ocean's suffering waters.

Within Mahayana, Buddha introduced the opportunity to gain immediate benefit to all beings, including the practitioner. It is based on the direct "entrance" of the enlightened State of Mind (Buddhahood). And here of course there are different ways to achieve this, but the strongest and most accessible path is to join your mind with the mind of the Buddha.

In practice, Wizualizacyjnej imagine ourselves as a Buddha, in this case a Buddha of compassion, Chenrezig. Instead of thinking about myself in terms of "me," "My," and so on, we think of myself as a Chenrezig. Thus we begin to gradually remove the spasmodic clinging and perpetuating our ego. This extends our kindness and compassion towards ourselves and others, and our intelligence and wisdom is strengthened, allowing us to see clearly the mirror needs of others and to communicate with others in a way that is full of transparency.

In most religious traditions, followers pray to a certain deity or deity, hoping to receive a blessing that will bring them some benefit. In the Buddhist tradition of Vajrayana, we do not see the blessings, the power and the highest property as something coming to us from the outside, but as aspects of our own nature.

During the Wizualizacyjnej practice, we connect with the body, voice and mind of the Buddha through three facets of practice. We connect with the body using our position and specific gestures. We connect with the voice of the Buddha by speaking words, the elements of "liturgical" practice and denying the mantra. We connect with the mind by imagining the right Buddha-figure.

In this case, we are talking about the Buddha of Compassion (Chenrezig) and the mantra OM MANI Padme HUNG.

According to the words of Kalu Rinpoche, "through the mantra, we stop grasping for the reality of speech and sound we experience in life, but we perceive it as empty in its essence. Then the confusion of the aspect of speech in ourselves is transformed into an enlightened consciousness (enlightened awareness). "

This enlightened consciousness incorporates everything we need to save others and ourselves from suffering. For this reason, the whole Dharma, the whole truth about the nature of suffering, and all methods of removing its causes are contained in the Sześciosylabowej mantra OM MANI Padme HUNG.

"The second aspect of the transform[pomieszania w mądrość]ation concerns our speech. Although it may be easy to perceive speech as something elusive, as something that simply appears and disappears, we are just referring to it as something real. The fact that the speech has such power arises from our strong attachment to what we say and what we hear. The words themselves, which are not actual in their basis (which have no ultimate reality), may delimit our happiness or suffering. We create pleasure and pain through our fundamental grasping to sound and speech.

In Wadżrajanie, we recite the mantra and meditate to her. It is an enlightened sound, speech, [Bodhisatwy Współczucia]and unity of sound and emptiness. It has no actual existence, but it is simply a manifestation of pure sound, experienced simultaneously with his emptiness. By mantra, we stop grasping the reality of speech and sound we experience in life, but we perceive it as empty in its essence. Then the confusion of the aspect of speech in ourselves is transformed into an enlightened consciousness (enlightened awareness).

At first, the unity of sound and voidness is nothing but a certain intellectual concept about what our meditation should be. Thanks to its continuous application it becomes our concrete experience. In this case, as with any practice, the most important thing is our attitude. It shows the following story from Tibet.

The teacher had two disciples, each of whom took on himself the challenge of executing a hundred million recitation of Chenrezig mantra, OM MANI PADME HUNG. In the presence of his Lama entered vows (oath) and passed away to realize the practice.

One of the disciples was very urgent, but his realization was not probably ultimate. He set out to finish as soon as practicing and recited the mantra without interruption, day and night. After a great effort, he completed a hundred million recitations. It took him three years. The second student was incredibly intelligent, but probably not as urgent as the first, because he did not start practicing with the same enthusiasm. But when his friend approached the end of the retreat, the second disciple, who did not wyrecytował too many mantras, came to the top of the mountain. He sat there and began to meditate that all beings throughout the universe transformed into Chenrezig. Meditated over the sound of the mantra, which not only was mined from his mouth, but from the mouth of every creature without exception. Every atom in the universe vibrated with this sound. Recited mantra in such a state of absorption (samadhi) for several days.

When two disciples went to his llama to declare to him that they had completed the practice. This one said: 'Och, both of you went perfectly. You were very urgent and you were very clever. Both reached a hundred million mantra recitations. ' T[musimy zrozumieć]hus, by changing our mindset and developing our understanding, practice has more power. "

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Six-syllable Power

Six syllables are perfecting six Paramit Bodhissatwy.

Here is an excerpt from the article Ulli Unger N.T. Chenrezig. The excerpt describes the meaning and characteristics of the individual syllables in the OM MANI Padme HUNG mantr[tekst poddany lekkiej edycji]a:

"The importance of OM MANI Padme HUNG can be explained in different ways. It is above all the summoning of the name of the loving eye – her preaching connects us directly with his compassion, blessing and wish for perpetual action for the benefit of all sentient beings. The same happens when we imagine its form, then both actions bind us to his field of power.

The mantra OM MANI Padme HUNG can also be explained in detail in the following ways:

OM means body loving eyes,

MANI symbolizes the gem, which he holds in two of his four hands,

Padme means a lotus flower,

HUNG represents the mind of all the Buddhas and countless other mantras.

Repeating the name of a Buddha may seem strange to someone, but it must be understood that these names are always connected with compassion and activity which the Buddhas want to perform for the benefit of all beings. Looking in this way, mantras become a means to remove the veils of our mind. Especially the mantra of loving eyes opens our minds to love and compassion and directs itself toward enlightenment. Because its pure sound is nieoddzielny from the essences of loving eyes, it is enough to recite the mantra, without imagining its form.
Buddha Amitaba explained that the power of OM MANI Padme HUNG is able to liberate all beings from the circle of Samsara.

Therefore, each of the six syllables is attributed to each sphere of existence:

OM closes the way to the Divine realms, which, although pleasant, are a waste of time, because when our karma runs out, we fall into the lower realms,

It has to close the gate to the world of demigods, which are strong, eager to fight, but above all collect bad karma,

NI helps to avoid rebirth in our world of people,

The EP protects against the fall of countless animal worlds where, according to Gampopa, you can get stuck for the whole kalpę,

ME closes the door to the realm of hungry spirits that are never sateded and infinitely suffering,

HUNG helps to latch the doors full of unconstrained suffering to the realm of hell, where creatures feel tormented and unexplaining suffer.

Each syllable has its own specific purifying action in conjunction with the curtains of the mind:

Each syllable is related to one of six paramit, i.e. triggering actions:

OM symbolizes generosity, which, as a karmic result, brings wealth,

It has a full-meaning lifestyle that allows us to live the world in a good, enjoyable way,

NI has a relationship with patience, through which it is understood primarily to avoid anger, which will allow us to be milszymi people and, as a karmic result, give us beauty,

The EP expresses the joy of effort, which in the future will allow us to be strong and Poważanymi,

ME represents paramitę meditation. Through it we learn to rest in ourselves, to be stable and to experience peace,

HUNG means understanding what things are, so we become free.

OM MANI Padme HUNG is known as the King of all mantras and as this mantra, which in the most effective way removes the curtains of the mind. Every time we repeat it, we rub dust from the mirror of our own mind. We dissolve negativity that would otherwise would bring us a lot of suffering. "